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Pour Peter Sloterdijk, l'année 1492 sonne le début de cette «mondialisation» qui a été précédée, du point de vue scientifique, par «l'arrondissement» d'une planète que l'on croyait plate. Esprit d'entreprise et goût du risque caractérisaient ce phénomène d'abord porté par des découvreurs et des investisseurs, et qui a pris aujourd'hui une tournure essentiellement(...)
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Pour Peter Sloterdijk, l'année 1492 sonne le début de cette «mondialisation» qui a été précédée, du point de vue scientifique, par «l'arrondissement» d'une planète que l'on croyait plate. Esprit d'entreprise et goût du risque caractérisaient ce phénomène d'abord porté par des découvreurs et des investisseurs, et qui a pris aujourd'hui une tournure essentiellement(...)
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Le palais de cristal : à l'intérieur du capitalisme planétaire
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Pour Peter Sloterdijk, l'année 1492 sonne le début de cette «mondialisation» qui a été précédée, du point de vue scientifique, par «l'arrondissement» d'une planète que l'on croyait plate. Esprit d'entreprise et goût du risque caractérisaient ce phénomène d'abord porté par des découvreurs et des investisseurs, et qui a pris aujourd'hui une tournure essentiellement économique. Dans la phase finale de la globalisation, le système mondial s'est totalement épanoui ; il donne à toutes les formes de la vie les traits du capitalisme. Peter Sloterdijk utilise le Palais de Cristal de Londres, lieu de la première exposition mondiale de 1851, comme métaphore extrêmement éloquente de cette situation : le palais symbolise le caractère inévitablement exclusif de la globalisation, la création d'une structure de confort, c'est-à-dire la construction d'un espace intérieur prenant l'aspect d'une «gelée hyperactive» qui avale les humains devenus des consommateurs, un milliard et demi de gagnants de la globalisation - ils sont trois fois plus nombreux à attendre devant la porte. «Le fait central des Temps modernes n'est pas que la Terre tourne autour du soleil, mais que l'argent court autour de la Terre.» Avec les moyens d'un grand récit d'inspiration philosophique, Peter Sloterdijk trace les contours d'une théorie du temps présent.
Le palais de cristal : à l'intérieur du capitalisme planétaire
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Pour Peter Sloterdijk, l'année 1492 sonne le début de cette «mondialisation» qui a été précédée, du point de vue scientifique, par «l'arrondissement» d'une planète que l'on croyait plate. Esprit d'entreprise et goût du risque caractérisaient ce phénomène d'abord porté par des découvreurs et des investisseurs, et qui a pris aujourd'hui une tournure essentiellement économique. Dans la phase finale de la globalisation, le système mondial s'est totalement épanoui ; il donne à toutes les formes de la vie les traits du capitalisme. Peter Sloterdijk utilise le Palais de Cristal de Londres, lieu de la première exposition mondiale de 1851, comme métaphore extrêmement éloquente de cette situation : le palais symbolise le caractère inévitablement exclusif de la globalisation, la création d'une structure de confort, c'est-à-dire la construction d'un espace intérieur prenant l'aspect d'une «gelée hyperactive» qui avale les humains devenus des consommateurs, un milliard et demi de gagnants de la globalisation - ils sont trois fois plus nombreux à attendre devant la porte. «Le fait central des Temps modernes n'est pas que la Terre tourne autour du soleil, mais que l'argent court autour de la Terre.» Avec les moyens d'un grand récit d'inspiration philosophique, Peter Sloterdijk trace les contours d'une théorie du temps présent.
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Publication:
novembre 2006, Paris
novembre 2006, Paris
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Théorie/ philosophie
Théorie/ philosophie
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livres
Titre:
On touching - Jean-Luc Nancy
On touching - Jean-Luc Nancy
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Using the philosophy of Jean-Luc Nancy as an anchoring point, Jacques Derrida in this book conducts a profound review of the philosophy of the sense of touch, from Plato and Aristotle to Jean-Luc Nancy, whose ground-breaking book Corpus he discusses in detail. Emmanuel Levinas, Maurice Merleau-Ponty, Edmund Husserl, Didier Franck, Martin Heidegger, Francoise Dastur, and(...)
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Using the philosophy of Jean-Luc Nancy as an anchoring point, Jacques Derrida in this book conducts a profound review of the philosophy of the sense of touch, from Plato and Aristotle to Jean-Luc Nancy, whose ground-breaking book Corpus he discusses in detail. Emmanuel Levinas, Maurice Merleau-Ponty, Edmund Husserl, Didier Franck, Martin Heidegger, Francoise Dastur, and(...)
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On touching - Jean-Luc Nancy
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Using the philosophy of Jean-Luc Nancy as an anchoring point, Jacques Derrida in this book conducts a profound review of the philosophy of the sense of touch, from Plato and Aristotle to Jean-Luc Nancy, whose ground-breaking book Corpus he discusses in detail. Emmanuel Levinas, Maurice Merleau-Ponty, Edmund Husserl, Didier Franck, Martin Heidegger, Francoise Dastur, and Jean-Louis Chrétien are discussed, as are René Descartes, Diderot, Maine de Biran, Félix Ravaisson, Immanuel Kant, Sigmund Freud, and others. The scope of Derrida’s deliberations makes this book a virtual encyclopedia of the philosophy of touch (and the body). Derrida gives special consideration to the thinking of touch in Christianity and, in discussing Jean-Luc Nancy’s essay “Deconstruction of Christianity,” devotes a section of the book to the sense of touch in the Gospels. Another section concentrates on “the flesh,” as treated by Merleau-Ponty and others in his wake. Derrida’s critique of intuitionism, notably in the phenomenological tradition, is one of the guiding threads of the book.
On touching - Jean-Luc Nancy
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Using the philosophy of Jean-Luc Nancy as an anchoring point, Jacques Derrida in this book conducts a profound review of the philosophy of the sense of touch, from Plato and Aristotle to Jean-Luc Nancy, whose ground-breaking book Corpus he discusses in detail. Emmanuel Levinas, Maurice Merleau-Ponty, Edmund Husserl, Didier Franck, Martin Heidegger, Francoise Dastur, and Jean-Louis Chrétien are discussed, as are René Descartes, Diderot, Maine de Biran, Félix Ravaisson, Immanuel Kant, Sigmund Freud, and others. The scope of Derrida’s deliberations makes this book a virtual encyclopedia of the philosophy of touch (and the body). Derrida gives special consideration to the thinking of touch in Christianity and, in discussing Jean-Luc Nancy’s essay “Deconstruction of Christianity,” devotes a section of the book to the sense of touch in the Gospels. Another section concentrates on “the flesh,” as treated by Merleau-Ponty and others in his wake. Derrida’s critique of intuitionism, notably in the phenomenological tradition, is one of the guiding threads of the book.
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livres
Publication:
janvier 2004, Stanford
janvier 2004, Stanford
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Théorie/ philosophie
Théorie/ philosophie
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livres
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The twelve new essays in this volume use a contemporary context to think through and with Deleuze. Engaging the here and now, the contributors use the Deleuzian theoretical apparatus to think about issues such as military activity in the Middle East, refugees, terrorism, information and communication, and the State. The book is aimed both at specialists of Deleuze and(...)
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The twelve new essays in this volume use a contemporary context to think through and with Deleuze. Engaging the here and now, the contributors use the Deleuzian theoretical apparatus to think about issues such as military activity in the Middle East, refugees, terrorism, information and communication, and the State. The book is aimed both at specialists of Deleuze and(...)
Titre:
Deleuze and the contemporary world
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The twelve new essays in this volume use a contemporary context to think through and with Deleuze. Engaging the here and now, the contributors use the Deleuzian theoretical apparatus to think about issues such as military activity in the Middle East, refugees, terrorism, information and communication, and the State. The book is aimed both at specialists of Deleuze and those who are unfamiliar with his work but who are interested in current affairs. Incorporating political theory and philosophy, culture studies, sociology, international studies, and Middle Eastern studies, the book is designed to appeal to a wide audience. Contributors include: Rosi Braidotti, Claire Colebrook, Verena Conley, Eugene Holland, John Marks, Paul Patton, Patricia Pisters, Laurence J. Silberstein, Kenneth Surin and Nicholas Thoburn.
Deleuze and the contemporary world
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The twelve new essays in this volume use a contemporary context to think through and with Deleuze. Engaging the here and now, the contributors use the Deleuzian theoretical apparatus to think about issues such as military activity in the Middle East, refugees, terrorism, information and communication, and the State. The book is aimed both at specialists of Deleuze and those who are unfamiliar with his work but who are interested in current affairs. Incorporating political theory and philosophy, culture studies, sociology, international studies, and Middle Eastern studies, the book is designed to appeal to a wide audience. Contributors include: Rosi Braidotti, Claire Colebrook, Verena Conley, Eugene Holland, John Marks, Paul Patton, Patricia Pisters, Laurence J. Silberstein, Kenneth Surin and Nicholas Thoburn.
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livres
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Publication:
septembre 2006, Edinburgh
septembre 2006, Edinburgh
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Théorie/ philosophie
Théorie/ philosophie
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The Utopie group was born in 1966 at Henri Lefebvre's house in the Pyrenees. The eponymous journal edited by Hubert Tonka brought together sociologists Jean Baudrillard, René Lourau, and Catherine Cot, architects Jean Aubert, Jean-Paul Jungmann, Antoine Stinco, and landscape architect Isabelle Auricoste. Over the next decade, both in theory and in practice, the group(...)
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The Utopie group was born in 1966 at Henri Lefebvre's house in the Pyrenees. The eponymous journal edited by Hubert Tonka brought together sociologists Jean Baudrillard, René Lourau, and Catherine Cot, architects Jean Aubert, Jean-Paul Jungmann, Antoine Stinco, and landscape architect Isabelle Auricoste. Over the next decade, both in theory and in practice, the group(...)
Titre:
Utopia deferred : Jean Baudrillard, writings for Utopie (1967-1978)
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The Utopie group was born in 1966 at Henri Lefebvre's house in the Pyrenees. The eponymous journal edited by Hubert Tonka brought together sociologists Jean Baudrillard, René Lourau, and Catherine Cot, architects Jean Aubert, Jean-Paul Jungmann, Antoine Stinco, and landscape architect Isabelle Auricoste. Over the next decade, both in theory and in practice, the group articulated a radical ultra-leftist critique of architecture, urbanism, and everyday life. "Utopia deferred" collects all of the essays Jean Baudrillard published in Utopie as well as recent interviews with Jean Baudrillard and Hubert Tonka. Utopie served as a workshop for Baudrillard's thought. Many of the essays he first published in Utopie were seminal for some of his books: "For a critique of the political economy of the sign", "The mirror of production", "Simulations", "Symbolic exchange and death", and "In the shadow of the silent majorities". But Utopie was also a topical journal and a political one; the topics of these essays are often torn from the headlines of the tumultuous decade following the uprisings of May 1968.
Utopia deferred : Jean Baudrillard, writings for Utopie (1967-1978)
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The Utopie group was born in 1966 at Henri Lefebvre's house in the Pyrenees. The eponymous journal edited by Hubert Tonka brought together sociologists Jean Baudrillard, René Lourau, and Catherine Cot, architects Jean Aubert, Jean-Paul Jungmann, Antoine Stinco, and landscape architect Isabelle Auricoste. Over the next decade, both in theory and in practice, the group articulated a radical ultra-leftist critique of architecture, urbanism, and everyday life. "Utopia deferred" collects all of the essays Jean Baudrillard published in Utopie as well as recent interviews with Jean Baudrillard and Hubert Tonka. Utopie served as a workshop for Baudrillard's thought. Many of the essays he first published in Utopie were seminal for some of his books: "For a critique of the political economy of the sign", "The mirror of production", "Simulations", "Symbolic exchange and death", and "In the shadow of the silent majorities". But Utopie was also a topical journal and a political one; the topics of these essays are often torn from the headlines of the tumultuous decade following the uprisings of May 1968.
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livres
Publication:
octobre 2006, Cambridge (MA)
octobre 2006, Cambridge (MA)
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Théorie/ philosophie
Théorie/ philosophie
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Fiscal crises have cascaded across much of the developing world with devastating results, from Mexico to Indonesia, Russia and Argentina. The extreme volatility in contemporary political economic fortunes seems to mock our best efforts to understand the forces that drive development in the world economy. In this book, David Harvey shows how the disciplines of historical(...)
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Fiscal crises have cascaded across much of the developing world with devastating results, from Mexico to Indonesia, Russia and Argentina. The extreme volatility in contemporary political economic fortunes seems to mock our best efforts to understand the forces that drive development in the world economy. In this book, David Harvey shows how the disciplines of historical(...)
Titre:
Spaces of global capitalism : towards a theory of uneven geographical development
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Fiscal crises have cascaded across much of the developing world with devastating results, from Mexico to Indonesia, Russia and Argentina. The extreme volatility in contemporary political economic fortunes seems to mock our best efforts to understand the forces that drive development in the world economy. In this book, David Harvey shows how the disciplines of historical geography yield decisive new insights into the workings of global capitalism, and introduces the concept of uneven geographical development as a revelatory perspective on the forces which create economic success or failure.
Spaces of global capitalism : towards a theory of uneven geographical development
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Fiscal crises have cascaded across much of the developing world with devastating results, from Mexico to Indonesia, Russia and Argentina. The extreme volatility in contemporary political economic fortunes seems to mock our best efforts to understand the forces that drive development in the world economy. In this book, David Harvey shows how the disciplines of historical geography yield decisive new insights into the workings of global capitalism, and introduces the concept of uneven geographical development as a revelatory perspective on the forces which create economic success or failure.
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livres
Publication:
mai 2006, London, New York
mai 2006, London, New York
Sujet:
Théorie/ philosophie
Théorie/ philosophie
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livres
Titre:
Hatred of Capitalism
Hatred of Capitalism
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Compiled in 2001 to commemorate the passing of an era, Hatred of Capitalism brings together highlights of Semiotext(e)'s most beloved and prescient works. Semiotext(e)'s three-decade history mirrors the history of American thought. Founded by French theorist and critic Sylvere Lotringer as a scholarly journal in 1974, Semiotext(e) quickly took on the mission of melding(...)
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Compiled in 2001 to commemorate the passing of an era, Hatred of Capitalism brings together highlights of Semiotext(e)'s most beloved and prescient works. Semiotext(e)'s three-decade history mirrors the history of American thought. Founded by French theorist and critic Sylvere Lotringer as a scholarly journal in 1974, Semiotext(e) quickly took on the mission of melding(...)
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Théorie/ philosophie
Théorie/ philosophie
Publication:
novembre 2005, Los Angeles, New York
novembre 2005, Los Angeles, New York
Titre:
Hatred of Capitalism
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Compiled in 2001 to commemorate the passing of an era, Hatred of Capitalism brings together highlights of Semiotext(e)'s most beloved and prescient works. Semiotext(e)'s three-decade history mirrors the history of American thought. Founded by French theorist and critic Sylvere Lotringer as a scholarly journal in 1974, Semiotext(e) quickly took on the mission of melding French theory with the American art world and punk underground. Its Foreign Agents, Native Agents, Active Agents and Double Agents imprints have brought together thinkers and writers as diverse as Gilles Deleuze, Assata Shakur, Bob Flanagan, Paul Virillio, Kate Millet, Jean Baudrillard, Michelle Tea, William S. Burroughs, Eileen Myles, Ulrike Meinhof, and Fanny Howe. In Hatred of Capitalism, editors Kraus and Lotringer bring these people together in the same volume for the first time.
Hatred of Capitalism
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Compiled in 2001 to commemorate the passing of an era, Hatred of Capitalism brings together highlights of Semiotext(e)'s most beloved and prescient works. Semiotext(e)'s three-decade history mirrors the history of American thought. Founded by French theorist and critic Sylvere Lotringer as a scholarly journal in 1974, Semiotext(e) quickly took on the mission of melding French theory with the American art world and punk underground. Its Foreign Agents, Native Agents, Active Agents and Double Agents imprints have brought together thinkers and writers as diverse as Gilles Deleuze, Assata Shakur, Bob Flanagan, Paul Virillio, Kate Millet, Jean Baudrillard, Michelle Tea, William S. Burroughs, Eileen Myles, Ulrike Meinhof, and Fanny Howe. In Hatred of Capitalism, editors Kraus and Lotringer bring these people together in the same volume for the first time.
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livres
livres
Publication:
novembre 2005, Los Angeles, New York
novembre 2005, Los Angeles, New York
Sujet:
Théorie/ philosophie
Théorie/ philosophie
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Titre:
Mythologies
Mythologies
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Notre vie quotidienne se nourrit de mythes : le catch, le striptease, l'auto, la publicité, le tourisme... qui bientôt nous débordent. Isolés de l'actualité qui les fait naître, l'abus idéologique qu'ils recèlent apparaît soudain. Roland Barthes en rend compte ici avec le souci - formulé dans l'essai sur le mythe aujourd'hui qui clôt l'ouvrage - de réconcilier le réel et(...)
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Notre vie quotidienne se nourrit de mythes : le catch, le striptease, l'auto, la publicité, le tourisme... qui bientôt nous débordent. Isolés de l'actualité qui les fait naître, l'abus idéologique qu'ils recèlent apparaît soudain. Roland Barthes en rend compte ici avec le souci - formulé dans l'essai sur le mythe aujourd'hui qui clôt l'ouvrage - de réconcilier le réel et(...)
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Mythologies
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Notre vie quotidienne se nourrit de mythes : le catch, le striptease, l'auto, la publicité, le tourisme... qui bientôt nous débordent. Isolés de l'actualité qui les fait naître, l'abus idéologique qu'ils recèlent apparaît soudain. Roland Barthes en rend compte ici avec le souci - formulé dans l'essai sur le mythe aujourd'hui qui clôt l'ouvrage - de réconcilier le réel et les hommes, la description et l'explication, l'objet et le savoir. «Nous voguons sans cesse entre l'objet et sa démystification, impuissants à rendre sa totalité : car si nous pénétrons l'objet, nous le libérons mais nous le détruisons ; et si nous lui laissons son poids, nous le respectons, mais nous le restituons encore mystifié» Roland Barthes
Mythologies
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Notre vie quotidienne se nourrit de mythes : le catch, le striptease, l'auto, la publicité, le tourisme... qui bientôt nous débordent. Isolés de l'actualité qui les fait naître, l'abus idéologique qu'ils recèlent apparaît soudain. Roland Barthes en rend compte ici avec le souci - formulé dans l'essai sur le mythe aujourd'hui qui clôt l'ouvrage - de réconcilier le réel et les hommes, la description et l'explication, l'objet et le savoir. «Nous voguons sans cesse entre l'objet et sa démystification, impuissants à rendre sa totalité : car si nous pénétrons l'objet, nous le libérons mais nous le détruisons ; et si nous lui laissons son poids, nous le respectons, mais nous le restituons encore mystifié» Roland Barthes
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livres
livres
Publication:
novembre 2007, Paris
novembre 2007, Paris
Sujet:
Théorie/ philosophie
Théorie/ philosophie
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livres
Titre:
L'empire des signes
L'empire des signes
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Pourquoi le Japon ? Parce que c'est le pays de l'écriture: de tous les pays que l'auteur a pu connaître, le Japon est celui où il a rencontré le travail du signe le plus proche de ses convictions et de ses fantasmes, ou, si l'on préfère, le plus éloigné des dégoûts, des irritations et des refus que suscite en lui la sémiocratie occidentale. Le signe japonais est fort :(...)
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Pourquoi le Japon ? Parce que c'est le pays de l'écriture: de tous les pays que l'auteur a pu connaître, le Japon est celui où il a rencontré le travail du signe le plus proche de ses convictions et de ses fantasmes, ou, si l'on préfère, le plus éloigné des dégoûts, des irritations et des refus que suscite en lui la sémiocratie occidentale. Le signe japonais est fort :(...)
Titre:
L'empire des signes
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Pourquoi le Japon ? Parce que c'est le pays de l'écriture: de tous les pays que l'auteur a pu connaître, le Japon est celui où il a rencontré le travail du signe le plus proche de ses convictions et de ses fantasmes, ou, si l'on préfère, le plus éloigné des dégoûts, des irritations et des refus que suscite en lui la sémiocratie occidentale. Le signe japonais est fort : admirablement réglé, agencé, affiché, jamais naturalisé ou rationalisé. Le signe japonais est vide: son signifié fuit, point de dieu, de vérité, de morale au fond de ces signifiants qui règnent sans contrepartie. Et surtout, la qualité supérieure de ce signe, la noblesse de son affirmation et la grâce érotique dont il se dessine sont apposées partout, sur les objets et sur les conduites les plus futiles, celles que nous renvoyons ordinairement dans l'insignifiance ou la vulgarité. Le lieu du signe ne sera donc pas cherché ici du côté de ses domaines institutionnels: il ne sera question ni d'art, ni de folklore, ni même de «civilisation» (on n'opposera pas le Japon féodal au Japon technique). Il sera question de la ville, du magasin, du théâtre, de la politesse, des jardins, de la violence; il sera question de quelques gestes, de quelques nourritures, de quelques poèmes; il sera question des visages, des yeux et des pinceaux avec quoi tout cela s'écrit mais ne se peint pas.
L'empire des signes
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Pourquoi le Japon ? Parce que c'est le pays de l'écriture: de tous les pays que l'auteur a pu connaître, le Japon est celui où il a rencontré le travail du signe le plus proche de ses convictions et de ses fantasmes, ou, si l'on préfère, le plus éloigné des dégoûts, des irritations et des refus que suscite en lui la sémiocratie occidentale. Le signe japonais est fort : admirablement réglé, agencé, affiché, jamais naturalisé ou rationalisé. Le signe japonais est vide: son signifié fuit, point de dieu, de vérité, de morale au fond de ces signifiants qui règnent sans contrepartie. Et surtout, la qualité supérieure de ce signe, la noblesse de son affirmation et la grâce érotique dont il se dessine sont apposées partout, sur les objets et sur les conduites les plus futiles, celles que nous renvoyons ordinairement dans l'insignifiance ou la vulgarité. Le lieu du signe ne sera donc pas cherché ici du côté de ses domaines institutionnels: il ne sera question ni d'art, ni de folklore, ni même de «civilisation» (on n'opposera pas le Japon féodal au Japon technique). Il sera question de la ville, du magasin, du théâtre, de la politesse, des jardins, de la violence; il sera question de quelques gestes, de quelques nourritures, de quelques poèmes; il sera question des visages, des yeux et des pinceaux avec quoi tout cela s'écrit mais ne se peint pas.
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livres
livres
Publication:
novembre 2007, Paris
novembre 2007, Paris
Sujet:
Théorie/ philosophie
Théorie/ philosophie
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livres
livres
Titre:
The Neutral
The Neutral
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"I define the Neutral as that which outplays the paradigm, or rather I call Neutral everything that baffles paradigm." With these words, Roland Barthes describes a concept that profoundly shaped his work and was the subject of a landmark series of lectures delivered in 1978 at the College de France, just two years before his death. Not published in France until 2002, and(...)
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"I define the Neutral as that which outplays the paradigm, or rather I call Neutral everything that baffles paradigm." With these words, Roland Barthes describes a concept that profoundly shaped his work and was the subject of a landmark series of lectures delivered in 1978 at the College de France, just two years before his death. Not published in France until 2002, and(...)
Titre:
The Neutral
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"I define the Neutral as that which outplays the paradigm, or rather I call Neutral everything that baffles paradigm." With these words, Roland Barthes describes a concept that profoundly shaped his work and was the subject of a landmark series of lectures delivered in 1978 at the College de France, just two years before his death. Not published in France until 2002, and appearing in English for the first time, these creative and engaging lectures deepen our understanding of Roland Barthes' intellectual itinerary and reveal his distinctive style as thinker and teacher. "The Neutral" ( le neutre), as Barthes describes it, escapes or undoes the paradigmatic binary oppositions that structure and produce meaning in Western thought and discourse. These binaries are found in all aspects of human society ranging from language to sexuality to politics. For Barthes, the attempt to deconstruct or escape from these binaries has profound ethical, philosophical, and linguistic implications. "The Neutral" is comprised of the prewritten texts from which Barthes lectured and centers around 23 "figures," also referred to as "traits" or "twinklings," that are possible embodiments of the Neutral (sleep, silence, tact, etc.) or of the anti-Neutral (anger, arrogance, conflict, etc.). His lectures draw on a diverse set of authors and intellectual traditions, including Lao-tzu, Tolstoy, German mysticism, classical philosophy, Rousseau, Baudelaire, Walter Benjamin, and John Cage. Barthes' idiosyncratic approach to his subjects gives the lectures a playful, personal, and even joyous quality that enhances his rich insights. In addition to his reflections on a variety of literary and scholarly works, Barthes' personal convictions and the events of his life shaped the course and content of the lectures. Most prominently, as Barthes admits, the recent death of his mother and the idea of mourning shape several of his lectures.
The Neutral
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$50.00
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Résumé:
"I define the Neutral as that which outplays the paradigm, or rather I call Neutral everything that baffles paradigm." With these words, Roland Barthes describes a concept that profoundly shaped his work and was the subject of a landmark series of lectures delivered in 1978 at the College de France, just two years before his death. Not published in France until 2002, and appearing in English for the first time, these creative and engaging lectures deepen our understanding of Roland Barthes' intellectual itinerary and reveal his distinctive style as thinker and teacher. "The Neutral" ( le neutre), as Barthes describes it, escapes or undoes the paradigmatic binary oppositions that structure and produce meaning in Western thought and discourse. These binaries are found in all aspects of human society ranging from language to sexuality to politics. For Barthes, the attempt to deconstruct or escape from these binaries has profound ethical, philosophical, and linguistic implications. "The Neutral" is comprised of the prewritten texts from which Barthes lectured and centers around 23 "figures," also referred to as "traits" or "twinklings," that are possible embodiments of the Neutral (sleep, silence, tact, etc.) or of the anti-Neutral (anger, arrogance, conflict, etc.). His lectures draw on a diverse set of authors and intellectual traditions, including Lao-tzu, Tolstoy, German mysticism, classical philosophy, Rousseau, Baudelaire, Walter Benjamin, and John Cage. Barthes' idiosyncratic approach to his subjects gives the lectures a playful, personal, and even joyous quality that enhances his rich insights. In addition to his reflections on a variety of literary and scholarly works, Barthes' personal convictions and the events of his life shaped the course and content of the lectures. Most prominently, as Barthes admits, the recent death of his mother and the idea of mourning shape several of his lectures.
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livres
livres
Publication:
septembre 2007, New York
septembre 2007, New York
Sujet:
Théorie/ philosophie
Théorie/ philosophie
Classification:
livres
livres
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$31.99
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Résumé:
Much orthodox economic theory is based on assumptions which are treated as self-evident : supply and demand are regarded as independent entities, the individual is assumed to be a rational agent who knows his interests and how to make decisions corresponding to them, and so on. But one has only to examine an economic transaction closely, as Pierre Bourdieu does here for(...)
$31.99
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Résumé:
Much orthodox economic theory is based on assumptions which are treated as self-evident : supply and demand are regarded as independent entities, the individual is assumed to be a rational agent who knows his interests and how to make decisions corresponding to them, and so on. But one has only to examine an economic transaction closely, as Pierre Bourdieu does here for(...)
Titre:
The social structures of the economy
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Much orthodox economic theory is based on assumptions which are treated as self-evident : supply and demand are regarded as independent entities, the individual is assumed to be a rational agent who knows his interests and how to make decisions corresponding to them, and so on. But one has only to examine an economic transaction closely, as Pierre Bourdieu does here for the buying and selling of houses, to see that these abstract assumptions cannot explain what happens in reality. As Bourdieu shows, the market is constructed by the state, which can decide, for example, whether to promote private housing or collective provision. And the individuals involved in the transaction are immersed in symbolic constructions which constitute, in a strong sense, the value of houses, neighbourhoods and towns. The abstract and illusory nature of the assumptions of orthodox economic theory has been criticised by some economists, but Bourdieu argues that we must go further. Supply, demand, the market and even the buyer and seller are products of a process of social construction, and so-called 'economic' processes can be adequately described only by calling on sociological methods. Instead of seeing the two disciplines in antagonistic terms, it is time to recognize that sociology and economics are in fact part of a single discipline, the object of which is the analysis of social facts, of which economic transactions are in the end merely one aspect.
The social structures of the economy
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Prix:
$31.99
(disponible sur commande)
Résumé:
Much orthodox economic theory is based on assumptions which are treated as self-evident : supply and demand are regarded as independent entities, the individual is assumed to be a rational agent who knows his interests and how to make decisions corresponding to them, and so on. But one has only to examine an economic transaction closely, as Pierre Bourdieu does here for the buying and selling of houses, to see that these abstract assumptions cannot explain what happens in reality. As Bourdieu shows, the market is constructed by the state, which can decide, for example, whether to promote private housing or collective provision. And the individuals involved in the transaction are immersed in symbolic constructions which constitute, in a strong sense, the value of houses, neighbourhoods and towns. The abstract and illusory nature of the assumptions of orthodox economic theory has been criticised by some economists, but Bourdieu argues that we must go further. Supply, demand, the market and even the buyer and seller are products of a process of social construction, and so-called 'economic' processes can be adequately described only by calling on sociological methods. Instead of seeing the two disciplines in antagonistic terms, it is time to recognize that sociology and economics are in fact part of a single discipline, the object of which is the analysis of social facts, of which economic transactions are in the end merely one aspect.
Classification:
livres
livres
Publication:
janvier 1900, Cambridge (UK)
janvier 1900, Cambridge (UK)
Sujet:
Théorie/ philosophie
Théorie/ philosophie
